Download 'We have no king but Christ': Christian Political Thought in by Philip Wood PDF
By Philip Wood
Drawing on little-used assets in Syriac, as soon as the lingua franca of the center East, Philip wooden examines how, on the shut of the Roman Empire, Christianity carried with it new beginning myths for the peoples of the close to East that reworked their self-identity and their relationships with their rulers. This cultural independence was once through a extra radical political philosophy that dared to criticize the emperor and laid the seeds for the mixing of non secular and ethnic id that we see within the center East this present day.
Read Online or Download 'We have no king but Christ': Christian Political Thought in Greater Syria on the Eve of the Arab Conquest (c.400-585) PDF
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Drawing on little-used assets in Syriac, as soon as the lingua franca of the center East, Philip wooden examines how, on the shut of the Roman Empire, Christianity carried with it new starting place myths for the peoples of the close to East that remodeled their self-identity and their relationships with their rulers.
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Additional info for 'We have no king but Christ': Christian Political Thought in Greater Syria on the Eve of the Arab Conquest (c.400-585)
Sample text
The emphasis on the breadth of Christianity was, in part, a means of attacking contemporary urban pagans, but it also reflects the role played by 'barbarian' holy men in the Nicene opposition to the Arian movement that had threatened to dominate the church in the fourth century. For ecclesiastical historians in the fifth century, of whom Theodoret was one, the victory over the Arians was a crucial foundation myth in the creation of an orthodox empire, and Nicaea would become the touchstone of orthodoxy even in a Persian Christianity that had never been affected by Arianism.
1 (ed. Hussey, 564-5 and 574). 25 Socrates, HE 7. 30 (ed. Hussey, 801-2). 22 23 28 Classification in a Christian Empire Christianisation seems to have provided a new and effective means of stereotyping opposing groups and placing them outside a Nicene orthodox history that could be traced back to Constantine. The use of self-control as a positive symbol for civilised, rational behaviour was now constrained by its associations with orthodoxy. This insistence upon orthodoxy produced a tighter mesh for judging Roman rulers and historical protagonists in general.
7 This connection was pursued in the later heresiologist, Epiphanius of Salamis, who sees 'Barbarism' and 'Scythianism' as mothers of all the heresies, alongside Hellenism and Judaism. This connection tars Hellenic paideia by associating it with the barbarity of man after the fall and before the incarnation, as well as affirming the connection between barbarian characteristics and heresy. 8 However, the roles played by heresy and barbarians in imperial justifications for rule would change as the fourth century progressed.